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In the paragraph preceding we have notable examples of the heart-searching powers of Jesus. These powers he manifested again, when, in going forth, he saw Matthew at the receipt of custom, and called him. The sequel proved the wisdom of his election.

I. JESUS, IN HIS CONDUCT, SHOWED HIMSELF THE SINNER'S FRIEND.

1. He called a publican into his discipleship.

(1) Publicans were hated by the Jews as representatives of Roman oppression. For they were public tax-gatherers, or rather farmers of the revenue. "The publican's trade is dirty and sordid" (Artemidorus). "There is no sinful calling but some have been saved out of it, and no lawful calling but some have been saved in it" (Henry).

(2) They were hated because many of them were extortionate in their exactions. So common was this that it became a saying that "all publicans are thieves." None are too vile to be reclaimed by Christ.

(3) Publicans were particularly obnoxious to the Pharisees because of their commerce with the Gentiles in the pursuit of their calling. Hence "publicans and sinners" are familiarly associated (cf. Matthew 5:46 with Luke 6:32; see also Matthew 11:19). Hence also Pharisees would have no communion with publicans. It was a maxim with the orthodox, "Take not a wife from the family of a publican" (Theocritus). Yet from this despised and hated class Jesus called Matthew to be one of his beloved and trusted disciples.

2. He ate with publicans and sinners.

(1) Gentiles, who came not under obedience to Moses, were accounted sinners (see Matthew 18:17; Matthew 26:45; Romans 5:8; Galatians 2:15). Some of these may have been at Matthew's feast. If so, then Jesus in eating with them would portend the calling of the Gentiles, as also did the favour he showed to the centurion and to the Syro-phoenician woman.

(2) Jews who were lax in respect to the ceremonies of the Law, as well as those who violated its precepts, were by the Pharisees accounted little better than heathen (see Matthew 8:30).

(3) Another class of "sinners," no less obnoxious to the Pharisee, were those who, while they honoured the Law, paid little respect to the traditions of the elders. Such sinners might be morally superior to the Pharisees who despised them.

(4) In eating with sinners Jesus did not evince sympathy with sin. Had he done so he would not have been the Friend of sinners. Those are net friends of sinners who encourage them in evil. His sympathy was for their souls. Christ comes to those who welcome him, and to none is he more welcome than to those who feel themselves to be sinners.

3. He encourages his disciples to go and do likewise.

(1) The sensual man enters the company of sinners for gratification. In this sense the holy Jesus could never join them. Neither in this sense could he encourage his disciples to join them.

(2) The spiritual man enters the company of sinners to do them good. There is no heart so vile that the Lord will not enter it when invited (cf. Revelation 3:20).

(3) The self-righteous man shuns the "sinner" from contempt. This unworthy feeling Jesus would discourage in his disciples. Therefore he had them with him to eat with the despised.

(4) The man of the world will shun the company of notorious sinners for the sake of reputation. Such a motive is hypocritical. Jesus would have his disciples true men. There is no fear for the reputation of any man anywhere if he be in the company of Jesus.

II. JESUS IN DEFENCE OF HIS CONDUCT SHOWED HIMSELF THE SINNER'S FRIEND.

1. He rested his defence upon the mind of God.

(1) Had man remained innocent he would have required neither mercy nor sacrifice. Man being fallen mercy is required; and sacrifice is instituted for the sake of mercy. To set forth the mercy of God in Christ's sacrifice of himself for us. To beget mercifulness in the heart of the believer. Mercy is the end, sacrifice the means, and the end is preferable to the means.

(2) Hence God will have mercy rather than sacrifice. He prefers mercifulness to ritual (see 1 Samuel 15:22; Psalm 50:13, 14; Isaiah 1:11; Luke 7:22, 23; Joel 2:13; Hosea 6:6; Mark 12:33).

(3) The Lord willed mercy; but the Pharisees chose sacrifice, in a very different sense, however, from that in which Jesus came to offer himself instead of the many "burnt offerings" previously required. When Jesus spake, sacrifices were being offered in the temple by a disobedient and gainsaying people who had little respect for mercy. In such sacrifices God had no pleasure.

(4) Another kind of sacrifice will surely come in the day of vengeance (see Ezekiel 39:17-19; Zephaniah 1:7, 8; Revelation 19:17). But this is the "strange work" of God, to which he greatly prefers the mercy in which he "delighteth."

2. He rested his defence also upon his special mission.

(1) In coming into the world Messiah says, "Sacrifice and offering thou wouldest not, but a body hast thou prepared for me" (cf. Psalm 40:6-8; Hebrews 10:5-10).

(2) Where should the Physician be but among the sick? This was a home-thrust; for the Pharisee recognized a teacher of the Law as a "physician of the soul."

(3) Jesus came into a world of sinners. All men need healing.

(4) But men must acknowledge their need. The whole need not a physician. The self-righteous are outside the mission of Jesus. The most inveterate disease is that in which the sinner imagines himself a saint, and therefore will not seek the Physician of souls.

III. BY THE HAPPY ISSUE JESUS PROVES HIMSELF THE SINNER'S FRIEND.

1. The worthiness of the sinner is seen in the promptness of his obedience.

(1) Matthew arose at once responsive to the call Who amongst us has yielded obedience to the earliest call of Christ?

(2) Though conversion may at last take place, yet how much happiness and glory are forfeited through delay!

(3) How fatal are delays!

2. The worthiness of the sinner is seen in the completeness of his devotion.

(1) Jesus found Matthew in the midst of his business. Satan calls the idle to temptation. Christ calls the active to holy service (cf. Matthew 4:18-22). Matthew, like Saul of Tarsus, "conferred not with flesh and blood" (Galatians 1:15, 16).

(2) Matthew renounced a lucrative employment to embrace a life of poverty and persecution. There are better things than money. Yet the sacrifice shows up the man.

3. The worthiness of the sinner is seen in saintly zeal.

(1) In giving a great feast, Matthew sought no personal glory. It is from other evangelists we learn that Matthew gave it (see Mark 2:15; Luke 5:29).

(2) He gave it in honour of Christ. He gave it also in the interests of humanity. The service of Christ is the service of humanity. Humanity is blessed when brought under the influence of Jesus.

(3) When Matthew invited Jesus he invited the disciples of Jesus also. Those who welcome Christ to their hearts will welcome his disciples.

4. The worthiness of the sinner is honoured in the confidence of the Saviour.

(1) He is called to righteousness - the righteousness of faith. Matthew never forgot that he had been a publican (cf. 1 Timothy 1:13).

(2) Obedience, devotion, and zeal will be rewarded. Matthew was subsequently elected into the apostleship (Matthew 10:3). He was, moreover, distinguished as the first evangelist. The publican is immortalized through his connection with Jesus. - J.A.M.

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KJV: And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

WEB: As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him.